2 Raja-raja 6:15
Konteks6:15 The prophet’s 1 attendant got up early in the morning. When he went outside there was an army surrounding the city, along with horses and chariots. He said to Elisha, 2 “Oh no, my master! What will we do?”
Mikha 2:13
Konteks2:13 The one who can break through barriers will lead them out 3
they will break out, pass through the gate, and leave. 4
Their king will advance 5 before them,
The Lord himself will lead them. 6
Matius 16:16-18
Konteks16:16 Simon Peter answered, 7 “You are the Christ, 8 the Son of the living God.” 16:17 And Jesus answered him, 9 “You are blessed, Simon son of Jonah, because flesh and blood 10 did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades 11 will not overpower it.
Lukas 19:43
Konteks19:43 For the days will come upon you when your enemies will build 12 an embankment 13 against you and surround you and close in on you from every side.
Lukas 21:20
Konteks21:20 “But when you see Jerusalem 14 surrounded 15 by armies, then know that its 16 desolation 17 has come near.
[6:15] 1 tn Heb “man of God’s.”
[6:15] 2 tn Heb “his young servant said to him.”
[2:13] 3 tn Heb “the one who breaks through goes up before them.” The verb form is understood as a perfect of certitude, emphasizing the certainty of this coming event.
[2:13] 4 tn The three verb forms (a perfect and two preterites with vav [ו] consecutive) indicate certitude.
[2:13] sn The “fold” from which the sheep/people break out is probably a reference to their place of exile.
[2:13] 5 tn The verb form (a preterite with vav [ו] consecutive) indicates certitude.
[2:13] 6 tn Heb “the
[16:16] 7 tn Grk “And answering, Simon Peter said.”
[16:16] 8 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:16] sn See the note on Christ in 1:16.
[16:17] 9 tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.
[16:17] 10 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.
[16:18] 11 tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).
[16:18] sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.
[19:43] 12 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 13 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[21:20] 14 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 15 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 16 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 17 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in